Commentary on the Epistle to the Romans John Calvin (continued)
Commentary on Romans promise is specially fulfilled only in some, and that it does not belong commonly and equally to all. He calls those the children of the flesh, who have nothing superior to a natural descent; as they are the children of the promise, who are peculiarly selected by the Lord.
9. For the word of promise is this, etc. He adds another divine testimony; and we see, by the application made of it, with what care and skill he explains Scripture. When he says, the Lord said that he would come, and that a son would be born to Abraham of Sarah, he intimated that his blessing was not yet conferred, but that it was as yet suspended. 291 But Ishmael was already born when this was said: then God's blessing had no regard to Ishmael. We may also observe, by the way, the great caution with which he proceeds here, lest he should exasperate the Jews. The cause being passed over, he first simply states the fact; he will hereafter open the fountain.
Romans 9:10-13
Romans 9:10-13
10. And not only this; but when Rebecca also had conceived by one, even by our father Isaac;
10. Non solum autem hic, sed et Rebecca, quae ex uno conceperat, patre nostro Isaac:
11. (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)
11. Quum enim nondum nati essent pueri, nec quidpiam boni aut mali egissent, ut secundum electio-nem propositum Dei maneret,
12. It was said unto her, The elder shall serve the younger. 12. Non ex operibus, sed ex vocante, dictum est ei, Major serviet minori; 13. As it is written, Jacob have I loved, but Esau have I hated. 13. Quemadmodum scriptum est, Jacob dilexi, Esau autem odio habui. 10. And not only, etc. There are in this chapter some broken sentences, such as this is, — But Rebecca also, who had conceived by one, our father Isaac; for he leaves off in the middle, before he comes to the principal verb. The meaning, however, is, that the difference as to the possession of the promise may not 291Genesis 18:10. The quotation is not from the Septuagint, but is much nearer a literal version of the Hebrew: the only material difference is in the words, "at this time," instead of "according to the time of life." The words in different forms occur four times, — Genesis 17:21; Genesis 18:10,14; Genesis 21:2; we meet with the same words in 2 Kings 4:16,17. It appears that the Apostle here took this expression, "at this time," from Genesis 17:21, while he mainly followed the text in Genesis 18:10. The meaning of the phrase, "according to the time of life," as given in Genesis and in Kings, evidently is the time of child-bearing, what passes between conception and the birth. This was repeatedly mentioned in order to show that the usual course of nature would be followed, though the conception would be miraculous; the child to be born was to be nourished the usual time in the womb, — "according to the time of producing life," or of child-bearing. The exposition of Gesenius, adopted by Tholuck and Stuart, "when the time shall be renewed," does not comport with the passage, as it introduces a tautology. Hammond says, that the Hebrews interpret the expression in Kings as meaning the time between the conception and the birth. — Ed.